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New Europe College Ştefan Odobleja Program Yearbook 2013-2014 New Europe College Ştefan Odobleja Program Yearbook 2013-2014 FILIP ALEXANDRESCU FLORIN GEORGE CĂLIAN IONUŢ EPURESCU-PASCOVICI ANDREI GORZO ALEXANDRU IONIŢĂ VERONICA LAZĂR ALEXANDRU MATEI IOANA MĂGUREANU Editor: Irina Vainovski-Mihai This volume was published within the Human Resources Program – PN II, implemented with the support of the Ministry of National Education - The Executive Agency for Higher Education and Research Funding (MEN – UEFISCDI), project code PN–II– RU–BSO-2013 Copyright – New Europe College ISSN 1584-0298 New Europe College Str. Plantelor 21 023971 Bucharest Romania www.nec.ro; e-mail: [email protected] Tel. (+4) 021.307.99.10, Fax (+4) 021. 327.07.74 FLORIN GEORGE CĂLIAN Born in 1978, in Bucharest, Romania Ph.D. Candidate, Department of Philosophy, Central European University, Budapest Dissertation: Plato’s Philosophy of Mathematics in the Late Dialogues Scholarships, Grants, and Research grants: Department of Incunabula, Old and Precious Books, Österreichische Nationalbibliothek (2009) Robarts Library, University of Toronto (2012) Departement für Philosophie, Universität Freiburg (2012) Plato Center, Trinity College Dublin (2013) Trinity College, University of Oxford (2014) Talks and conferences in Czech Republic, Hungary, Portugal, Slovakia, Switzerland, UK, etc. Articles on history of philosophy, historiography of science, philosophy of religion, Plato, Proclus ONE, TWO, THREE… A DISCUSSION ON THE GENERATION OF NUMBERS IN PLATO’S PARMENIDES Abstract One of the questions regarding the Parmenides is whether Plato was committed to any of the arguments developed in the second part of the dialogue. This paper argues for considering at least one of the arguments from the second part of the Parmenides, namely the argument of the generation of numbers, as being platonically genuine. I argue that the argument at 142b-144b, which discusses the generation of numbers, is not deployed for the sake of dialectical argumentation alone, but it rather demonstrates key platonic features, such as the use of the greatest kinds and the generation principle. The connection between the argument for the generation of numbers and Plato’s philosophy of mathematics is strengthened by the exploration of a possible reference in Aristotle’s Metaphysics A6. Taken as a genuine platonic theory, the argument could have significant impact on how we understand Plato’s philosophy of mathematics in particular, and the ontology of the late dialogues in general – that numbers can be reduced to more basic entities, i.e the greatest kinds, in a way similar to the role the greatest kinds are assigned in the Sophist. Keywords: Plato, the Parmenides, Aristotle, mathematics, generation of numbers, one, two, three, multiplication, one, being, difference, the greatest kinds, even, odd This paper considers an aspect of Plato’s view on numbers which is almost unexplored by scholars, namely the argument for the generation of numbers from the Parmenides 142b-144b. In the first Section, I identify Aristotle’s references to Plato’s philosophy of mathematics in an attempt to isolate possible interpretations of the argument for the generation of numbers. I also provide an outline of the argument for the generation of 49 N.E.C. Ştefan Odobleja Program Yearbook 2013-2014 numbers by reconstructing step by step the progression of thought as found in the Parmenides 142b5-143a2 and 143a4-144a5. Section Two develops possible links between Aristotle’s Metaphysics A6 and the Parmenides, through an exploration of current scholarship. Finally, in Section Three I return to the argument for the generation of numbers providing an analysis of the key features of its construction. In the light of this reading I stress the need for a reevaluation of the argument for the generation of numbers. Section One - Overview of Aristotle’s Testimonies In several dialogues, Plato showed an intense interest in the definitions, elements of mathematics, and philosophy of mathematics, he dealt with numbers, arithmetic, and geometry, and paid a vivid attention to mathematical methods.1 But how exactly one should understand the ontology of numbers and the place of mathematics in his philosophy, or if Plato contributed to the development of mathematics on his own remains a rather ambiguous tasks for both ancient philosophers (e.g. Aristotle) and modern readers.2 The dialogues do not give us a coherent view on how Plato understood the ontology of mathematical objects, but provide us with rich references to mathematics. Accordingly, the dialogues testify Aristotle’s claims that Plato was immersed in the problematic ontology of mathematical objects. However, several of Aristotle’s testimonies regarding Plato’s philosophy of mathematics are in many regards conflicting and confusing, and complicate substantially any attempt at making sense of how Plato understood the ontology of mathematical objects. Aristotle attributed at least seven partly contradictory views to Plato. Accordingly, for Plato: a) numbers are forms (Met. 1073a17-22, 1090a16-17), b) numbers are intermediary objects between forms and physical particulars (Met. 987b14-17, 1028b19-21, 1059b5-14, etc.), c) individual instances exist by participation to numbers (Met. 987b12), d) numbers are the product of the one and the dyad (Met. 987b22-35, 1092a23-24), e) numbers are generated out of the dyad, except those which are prime (Met. 987b23-988a1) f) form numbers are only up to ten (Phys. 206b33, Met. 1084a10, 25), g) forms are numbers (Met. 991b9, 1081a12, 1083a-1084a, De Anima 404b24-25). 50 FLORIN GEORGE CĂLIAN All these partially conflicting and competitive testimonies point out that Plato’s philosophy of mathematics was from the very beginning a controversial issue. Plato’s dialogues give straight support for some of the Aristotelian claims, especially for (a), (b), (c). The number-form theory (a) could fit the views from the Phaedo (101b9-c9, 103-106), while the assessment that numbers are intermediaries between forms and things (b) could find some grounds in the Republic (509d-511a), depending on how one interprets the divided line (epistemologically or ontologically), and in the Philebus (56c-59d). The presumption that things exist by participation to numbers (c) could be traced in the Timaeus, where, unlike any of the Aristotelian conceptions, physics and mathematics are related. Timaeus exhibits this theory, since mathematics is an essential feature of the physical world, although it is not evident how the mathematical objects from the Timaeus can be linked with (a) and (b). However, in the Timaeus, Plato does not construct the physical particulars through numbers, but through geometrical objects. Physical bodies are composed of particular geometrical entities. At their turn the structure of these entities is determined by two types of right-angled triangles: isosceles (45°/45°/90°) or scalene, (30°/60°/90°). Thus the triangles are the ultimate “atoms” of the matter. The supposition that Plato reduced numbers to one and the indefinite dyad (d) is excessively – and almost exclusively – defended by the Tübingen School as the real system of Plato, and it relies minimally on platonic texts, and mainly on Aristotle’s and post-Aristotelian testimonies. That Plato had thought of form-numbers only up to ten (f) and that forms are numbers (g) seems to be a peculiarity of Aristotle’s interpretation, and it completely lacks any reference in platonic dialogues. Despite all these possibilities, the main scholarly controversy in the field is almost exclusively on a) versus b) – whether, according to Aristotle, Plato understood mathematical objects as forms3 (P. Shorey4 and H. Cherniss,5 or, more recently, P. Pritchard,6 or W. Tait7) or as intermediaries between forms and things (A. Wedberg,8 or M. Burnyeat9). The grounds for these two main conflicting views on Plato’s understanding of mathematical objects rely heavily on Aristotle’s testimonies, which most favored the intermediary position. However, the two views seem to be irreconcilable, and scholars argue for one or the other position; one must add that scholars who support a) or b) assume that Plato had a fixed theory, of the intermediary or of the number-forms, which basically is unchanged from the Phaedo and the Republic to the later dialogues. 51 N.E.C. Ştefan Odobleja Program Yearbook 2013-2014 The statement e) in which Aristotle criticizes Plato that he does not generate prime numbers, even if the rest are generated, is very precise and seems to be alien to the dialogues and to the conventional way of seeing Plato as a Platonist regarding numbers. If there is a place in the Platonic corpus where one should look for something that could resemble Aristotle’s testimony, it is in the second part of the Parmenides (142b-144b), where a generative process for obtaining numbers is presented, an argument which, with few exceptions, is ignored by scholarship. The whole argument, divided in two parts (142b5-143a2, and 143a4-144a5), aims to prove that the one is multiple, and, accordingly, there is a generation of numbers. An outline of the argument of the generation of numbers as developed in the Parmenides 142b-144b is offered below: (142b1,5) Parmenides returns to the hypothesis from the beginning (ἐξ ἀρχῆς): (142b) “if one is, can it be, but not partake of being?” I. (142b-c) [if one is, is both one and being] 1. If the/a one is, 2. then the one partakes (μετέχειν) of being, 3. the one is not the same as being (as being of the one), 4. „is” signifies something other than “one,” 5.> one partakes of being. II. (142d-143a) 1. the one is a whole, being and one are its parts, 2. oneness is not absent from the being(-ness) part, and being(-ness) is not absent from the oneness part; 3. each of the two parts possesses oneness and being, the part is composed of at least two parts, endlessly, since oneness always possesses being and being always possesses oneness. 4.
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